2023-08-12 02:55:00
On Sunday, July 16, the article “Towards a new anthropological order” by Augusto Pérez Lindo was published. I welcome the fact that the anthropological issue is being debated within the framework of reflections on integral human development. Particularly, I share the diagnosis that is presented around the reductionism of the different anthropological visions that underlie environmentalism, feminism, neurosciences, indigenism, and the technocratic paradigm. These approaches, among others, lack a comprehensive view of the person, they are opaque in the face of state power and they do not succeed in theoretical developments or public policy proposals that resolve exclusion and social disintegration. Nor do they question the root of other social problems: loneliness, depression, nonconformity, consumerism, materialism, hyperactivity.
Personal and community life is impoverished and opaque, but the explosion of particularist and individualist claims has no brake. On the one hand, the particularist demands seem to explore new notions of community, but the truth is that they manifest the inability to live together or to find new “projects suggestive of life in common.” On the other hand, individualist demands emerge that convey the idea that we should not get involved in the life of the other because “everyone makes their life what they want and no one has a monopoly on the notions of truth and good.”
In this context, in order to think about a new anthropological order, it is essential to rediscover the ontological density of the human person and the deep meaning of the notion of integrality. My proposition resides, then, in the fact that the main reductionism is epistemological: none of these approaches can integrate the being of the person into its anthropological reflection, that is, its essence, and its historical and situated reality. The human being unfolds his vocation in a certain context, but this context does not modify his personal structure, rather it is the environment where he must plan and where he must act and participate. Personal reality is not an incomprehensible or manipulable reality, rather it is a reality to be discovered and accepted. Hence, every social and political order should adapt to and respect these human demands.
Epistemological reductionism results in a lack of comprehensiveness. By ignoring the presence of the permanent and the contingent in the same personal reality, he faces the inability to correctly integrate all the dimensions of the human being: the individual and social, the material and the spiritual, his interiority, his freedom, his responsibility. towards others.
The main stumbling block we face today is the ignorance of the deep meaning of human life, which leads us to the absence of solid foundations for coexistence. We have gotten used to being next to each other without forming a true community, because we have forgotten our constitutive social dimension, creating false illusions: that we can develop only at the expense of others, that we can delegate to the State functions and tasks that correspond to other types of communities. intermediate, that we can generate parallel development circuits without looking for models that favor a more solid social fabric, that we can live without family, without stable and lasting ties.
Certainly, “no one is saved alone” because poverty, exclusion, loneliness, and disregard for pain affect not only those who suffer from these ills, but also all members of a community. This theme urges us, we must start at the beginning: assume the challenge of penetrating the mystery of the human being and discovering that we are together with others to project a community that recognizes a broad “us” around the truth of the human being.
* Graduated in Political Science. Professor at the Argentine Catholic University.
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